Lukechapter 9
62 verses · Luke · about AD 62 · The Gospels
“The Son of Man must suffer many things,” He said. “He must be rejected by the elders, chief priests, and scribes, and He must be killed and on the third day be raised to life.”
Introduction
Luke, The Gospels, Luke Overview.
Luke writes this chapter as the hinge of his Gospel. It gathers the last events of the work in Galilee and then turns the story toward Jerusalem. Herod asks who this man is, and the chapter keeps answering that question. Listen for Peter's answer, and for what Jesus says right after it about suffering. Listen also for the conversation on the mountain and the word the two visitors use. Read it as the point where the road to the cross begins.
Context
- Who
- A Greek reader watching a movement commit itself to a fatal direction
- What
- The mission of the twelve, the feeding of the five thousand, Peter's confession, the transfiguration, a healing, and the setting out for Jerusalem.
- Where
- The villages of Galilee, a remote place near Bethsaida, a mountain, and a Samaritan village on the road south.
- When
- The close of the Galilean ministry, about AD 29.
- Why
- To show who Jesus is and to make plain that following him means taking up the cross.
Historical context
Antipas's puzzlement, which Luke records, is the reaction of a ruler who has already killed one preacher and hears the reports starting again. Josephus confirms that Antipas executed John and says many Jews read his later military defeat as judgement for it.
Show the rest of the historical context, 3 more paragraphs
The feeding takes place in open country near Bethsaida, a town whose exact site is still disputed among archaeologists, two mounds near the Jordan's mouth have both been argued for. Luke's count of about five thousand men follows the ordinary practice of numbering the men, so the actual crowd was larger.
The mountain scene has Moses and Elijah speaking with him about his departure, which he was to accomplish at Jerusalem, the Greek word is exodus. Luke alone records the subject of that conversation, and it points the rest of the book.
The refusal at the Samaritan village rests on a long feud. Samaritans worshipped on Mount Gerizim rather than in Jerusalem, and their temple there had been destroyed by a Jewish ruler in the second century BC. Josephus records Samaritans attacking Galilean pilgrims travelling through to the feasts. A group visibly headed for Jerusalem could expect no welcome.
Significance
The turn comes in this chapter: he set his face to go to Jerusalem. Everything from here to chapter nineteen is a journey with a known destination, and Luke's reader is never allowed to forget it.
Show the rest of the significance, 1 more paragraph
The disciples' response to the Samaritan snub, shall we call down fire, is rebuked, and that mattered for churches later working among people who had insulted them. The three would-be followers at the end then set the price out loud: the Son of Man has nowhere to lay his head, and no one who puts a hand to the plough and looks back is fit for the kingdom.
The heads below are this chapter's scenes. The numbered points under each are its verses.
The Twelve Sent Out; Herod Perplexed
Luke 9:1-2
Then Jesus called the Twelve together: Jesus gave the Twelve power and authority over all demons and diseases, the same works He had been doing now committed to ordinary men. He sent them to proclaim the kingdom of God and to heal the sick, word and work together as in His own ministry.
Luke 9:1
“Power and authority - Δυναμιν και εξουσιαν. The words properly mean here, the power to work miracles; and that authority by which the whole demoniac system was to be subjected to them. The reader will please to observe: 1. That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same. 2. The treatment of these two was not the same: - the demons were to be cast out, the diseases to be healed. See Mat 10:1.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Luke 9:1
“Christ designed a total rout and ruin to the kingdom of darkness, and therefore gave them power over all devils. He authorized and appointed them likewise to cure disease, and to heal the sick, which would make them welcome wherever they came, and not only convince people's judgments, but gain their affections. This was their commission.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
to proclaim the kingdom of God and to heal the sick: The two tasks match what Jesus Himself has done in chapter 8, preaching the kingdom and healing. Matthew Henry notes that the power to cure made the apostles welcome wherever they came. Cyril says the Giver shared His own glory.
Luke 9:2
“Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things. When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things?”
Gregory the Dialogist · written before 604 · Forty Gospel Homilies, Homily 4patristic
Luke 9:3-6
The Twelve take nothing for the road, so the mission trains them in dependence. To shake the dust off your feet turns the gesture Israel made on leaving Gentile soil against a town that refuses its Messiah's messengers.
Luke 9:3
“Of what kind then he ought to be who preaches the Gospel of the kingdom of God is marked out by these Gospel precepts; that is, he must not require the supports of secular aid; and clinging wholly to faith, he must believe that the less he requires those things, the more they will be supplied to him.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
stay there until you leave: Gill explains the rule as a single house for the whole stay in a town, with no moving from house to house. Bonaventure reads it as humility, content with the first lodging. Matthew Henry adds that people would then know where to find them.
Luke 9:4
“There abide, and thence depart - That is, remain in that lodging till ye depart from that city. Some MSS. and versions add μη, which makes the following sense: There remain, and depart Not thence. See the note on Mat 10:11.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
shake the dust off your feet: Ambrose says hospitality is offered as a grace, so a town that refuses the preachers is left with the dust as a witness. Bonaventure takes the refusers as those who despise the teaching. The act is a public testimony.
Luke 9:5
“And whosoever will not receive you,.... Unto their houses: when ye go out of the city; where lodging and entertainment are refused you; shake off the very dust from your feet, for a testimony against them; See Gill on Mat 10:14, Mar 6:11.”
3 more voices on this verse
Luke 9:5
“The dust is shaken off from the Apostles' feet as a testimony of their labours, that they entered into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is shaken off when they receive nothing (not even of the necessaries of life) from those who despised the Gospel.”
Bede · written before 735 · Catena Aurea by Aquinaspatristic
Luke 9:5
“The beloved generates love, and the light immaterial the light inaccessible. "This is my beloved Son," He who, being manifested on earth and yet unseparated from the Father's bosom, was manifested, and yet did not appear. For the appearing is a different thing, since in appearance the baptizer here is superior to the baptized. For this reason did the Father send down the Holy Spirit from heaven upon Him who was baptized.”
Hippolytus of Rome · written before 235 · Hippolytus Dogmatical and Historical Fragmentspatristic
Luke 9:5
“For it is very improbable that those who despise the saving Word, and the Master of the household, will show themselves kind to His servants, and seek further blessings.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
went from village to village: The apostles do what they were sent to do in verse 2. Gill says they set out from the place where Christ was, at least somewhere in Galilee. Matthew Henry says His spiritual presence went with them after they left His side.
Luke 9:6
“But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.”
Eusebius of Caesarea · written before 339 · Catena Aurea by Aquinaspatristic
Luke 9:7-9
When Herod the tetrarch heard: Herod's own words begin with the man he killed, I beheaded John, before he asks who is this man. He kept trying to see Jesus, a wish granted only at the passion in Luke 23, where Jesus meets him with silence.
Luke 9:7
“Herod the tetrarch - See on Mat 2:1 (note); Mat 14:1 (note). By him - This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hearing of all the things that were done, etc.; but Matthew says particularly, that it was the fame of Jesus of which he heard: Mat 14:1. He was perplexed; - He was greatly perplexed διηπορει· from δια emphat. and απορεω, I am in perplexity.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Luke 9:7
“The great perplexity it created in the mind of Herod: When he had heard of all that was done by Christ, his guilty conscience flew in his face, and he was ready to conclude with them that John was risen from the dead.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 9:7
“Again, that it was no new god which recommended by Christ, was dearly attested by the opinion of all men, because some maintained to Herod that Jesus was the Christ; others, that He was John; some, that He was Elias; and others, that He was one of the old prophetess. Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection.”
Tertullian · written before 220 · Against Marcion Book IVpatristic
others that Elijah had appeared: The rumours of verses 7 and 8 name John, Elijah and an old prophet, and the disciples repeat the same list in verse 19. Herod's guilty conscience, says Matthew Henry, feared John had risen. Josephus records that some Jews saw Herod's later defeat as God's punishment for killing John.
Luke 9:8
“And of some, that Elias had appeared,.... Who had been translated, body and soul, to heaven, and whom the Jews expected a little before the coming of the Messiah: and of others, that one of the old prophets was risen again; that is, one of the former prophets.”
he kept trying to see Jesus: Herod's question, who is this man, is the question the chapter answers in Peter's confession at verse 20. Jamieson, Fausset and Brown note that Herod saw Jesus only as a prisoner sent by Pilate, as Luke 23:8 records. His wish came true too late.
Five Thousand Fed With Twelve Baskets Left
Luke 9:10-11
Then the apostles returned: When the apostles returned, Jesus withdrew with them privately to Bethsaida, the rest after labor this Gospel keeps returning to. The crowds followed, yet He welcomed them, mercy answering the interruption of His plan.
Luke 9:10
“After that she who received the type of the Church was cured of the issue of blood, and that the Apostles were appointed to preach the Gospel of the kingdom of God, the nourishment of heavenly grace is imparted. But mark to whom it is imparted. Not to the indolent, not to those in a city, of rank in the synagogue, or in high secular office, but to those who seek Christ in the desert.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 9:10
“Told him all - Related distinctly - διηγησαντο, from δια, through, and ἡγεομαι, I declare: hence the whole of this Gospel, because of its relating every thing so particularly, is termed διηγησις, Luk 1:1, a particular and circumstantially detailed narration. See on Mar 6:30 (note).”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
He welcomed them: Jesus had withdrawn with the apostles, yet He receives the crowd that follows. Theophylact notes that He both spoke and healed, joining word and work. The meal of verses 12 to 17 continues the same welcome.
Luke 9:11
“The people - followed him - Observe here five grand effects of Divine grace. 1. The people are drawn to follow him. 2. He kindly receives them. 3. He instructs them in the things of God. 4. He heals all their diseases. 5. He feeds their bodies and their souls. See Quesnel. Reader! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and save thy soul unto eternal life.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Luke 9:11
“After the law has passed away, the food of the gospel begins to feed the hungry hearts of the people.… It was fitting that those whom he had healed from the pain of wounds he freed from hunger with spiritual nourishment. Thus none receives the food of Christ unless he was first healed, and the calling first heals those who are called to the feast. If one was lame, he received the ability to walk, so that he came.”
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
Luke 9:11
“MY subject has been suggested to me by the rendering of this passage given in the Revised Version, where we read— "But the multitudes perceiving it, followed Him; and He welcomed them." The difference lies, you see, between the words, "He received them," and, "He welcomed them." The new version is an instructive improvement, of which we will, at once, make evangelical use. The multitude perceived that Jesus was departing and began to value His Presence, all the more, because they feared the loss of it.”
Luke 9:12-14
As the day neared its end: Jesus turned the problem back on the Twelve: You give them something to eat. Their own count of only five loaves and two fish, against about five thousand men, shows how impossible obedience looks before the miracle.
Luke 9:12
“For, as has been said, they sought to be healed of different diseases, and because the disciples saw that what they sought might be accomplished by His simple assent, they say, Send them away, that they be no more distressed. But mark the overflowing kindness of Him who is asked. He not only grants those things which the disciples seek, but to those who follow Him, He supplies the bounty of a munificent hand, commanding food to be set before them; as it follows, But he said unto them, Give ye them to eat.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
The command turns the disciples' request to send the crowd away back on them. Theophylact says Jesus spoke so they would state how much bread they had, and the miracle would appear through their own count. Five loaves of bread and two fish meet five thousand men.
Luke 9:13
“For we read that first five thousand are fed with five loaves, then four thousand with seven loaves. So let us seek the mystery which the miracle represents. Those five thousand, like the body's five senses, seem to have received from Christ food similar to physical food. But the four thousand are still in the body and in the world that is known to be of four elements.… Seven baskets of fragments remained from the four thousand. This bread of sabbaths is no ordinary bread. It is sanctified bread. It is a bread of rest.”
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
Bonaventure reckons a thousand men for each loaf. Theophylact says the Lord teaches hosts to seat their guests and give them every comfort. Men alone are counted here.
Luke 9:14
“For they were about five thousand men,.... Beside women and children, Mat 14:21, and he said to his disciples, make them to sit down by fifties in a company; and by hundreds also; some companies had a hundred apiece in them, and others fifty; and which was done partly, for the more easy numbering of them, and partly and chiefly for the more convenient distribution of food to them; See Gill on Mar 6:39. See Gill on Mar 6:40.”
1 more voice on this verse
Luke 9:14
“The blessing of Christ will make a little go a great way. The little that the righteous man has is better than the riches of many wicked, a dinner of herbs better than a stalled ox. Those whom Christ feeds he fills; to whom he gives, he gives enough; as there is in him enough for all, so there is enough for each.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 9:15-17
They did so, and everyone was seated: Taking the five loaves and the two fish, Jesus spoke a blessing, broke them, and gave them to the disciples. The same take, bless, break, give returns in Luke 22.
Luke 9:15
“And they did so, and made them all sit down. The disciples did not dispute the case any longer with Christ, but obeyed his orders, and ranged the multitude in companies, a hundred in one, and fifty in another; and ordered them to sit down in their distinct companies and ranks upon the green grass. The Arabic and Ethiopic versions read, "and they all sat down"; and so it is read in some copies of the Vulgate Latin version.”
looking up to heaven, Jesus spoke a blessing: Bede notes that Jesus creates no new food and blesses what the disciples already have. The food passes through the disciples' hands. Ambrose reads the broken bread as the word of God, which increases while it is given out.
Luke 9:16
“Then he took the five loaves - A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ: 1. He ought to exhort the people to hear with sedate and humble reverence. 2. He should first take the bread of life himself, that he may be strengthened to feed others. 3. He ought frequently to lift his soul to God, in order to draw down the Divine blessing on himself and his hearers.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Luke 9:16
“Although the multitude is not as yet fed with stronger food. For first, as milk, there are five loaves; secondly, seven; thirdly, the Body of Christ is the stronger food. But if any one fears to seek food, let him leave every thing that belongs to him, and listen to the word of God. But whoever begins to hear the word of God begins to hunger, the Apostles begin to see him hungering.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
twelve basketfuls of broken pieces: The leftovers exceed the five loaves they began with. Bonaventure sets the meal beside the Psalm where the poor eat and are satisfied. Theophylact says the scene teaches how a store increases when it is shared with the needy.
Luke 9:17
“It is clear that the multitude were filled not by a scanty meal, but by a constant and increasing supply of food. You might see in an incomprehensible manner amid the hands of those who distributed, the particles multiplying which they broke not; the fragments too, untouched by the fingers of the breakers, spontaneously mounting up.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
The Christ of God, and the Daily Cross
Luke 9:18-20
Jesus was praying in private: Prayer again sets the scene for a turning question: Who do the crowds say I am. Peter answers, The Christ of God, the confession this Gospel has built toward since the angel's word in chapter 1.
Luke 9:18
“You see the skillfulness of the question. He did not at once say, "Who do you say that I am?" He refers to the rumor of those that were outside their company. Then, having rejected it and shown it unsound, he might bring them back to the true opinion.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 49patristic
1 more voice on this verse
Luke 9:18
“When Christ was alone he was praying. It is good for us to improve our solitude for devotion, that, when we are alone, we may not be alone, but may have the Father with us. When Christ was alone, praying, his disciples were with him, to join with him in his prayer; so that this was a family-prayer.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
The answer repeats the rumours Herod heard in verses 7 and 8. Gill explains that Elijah was expected in Jewish belief as the forerunner of the Messiah. Ambrose notes that the crowd named John although it knew he had been beheaded.
Luke 9:19
“But it is no trifling opinion of the multitude which the disciples mention, when it is added, But they answering said, John the Baptist, (whom they knew to be beheaded;) but some say, Elias, (whom they thought would come,) but others say that one of the old Prophets is risen again. But to make this enquiry belongs to a different kind of wisdom from ours, for if it were enough for the Apostle Paul to know nothing but Christ Jesus, and Him crucified, what more can I desire to know than Christ? (1 Cor. 2:2.)”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 9:19
“They answering said, John the Baptist,.... This was the opinion of some who thought that he was risen from the dead, as in Luk 9:7. but some say Elias; the prophet, and the Tishbite; who according to the Jewish notion, was to be the forerunner of the Messiah, so in Luk 7:8. and others say: that one of the old prophets is risen again; thus were they divided in their sentiments about him. See Gill on Luk 9:8.”
Cyril of Alexandria notes the order of the questions: Jesus first asks the crowd's opinion and then the disciples' own. Ambrose says the one name Christ holds His divinity, His incarnation and His passion. Peter answers first.
Luke 9:20
“Although the other apostles know, yet Peter answers for them all, "You are the Christ, the Son of the living God." Thus he who manifested both the nature and the name, in whom is the sum of the virtues, encompassed all things. Do we also ask questions about the generation of God, when Paul has judged that he knows nothing, save Christ Jesus and him crucified, and Peter thought nothing else should be confessed, save that he is the Son of God?”
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
2 more voices on this verse
Luke 9:20
“He said unto them, but whom say ye that I am?.... Which was the main thing he had in view in this private conference; and in order to introduce which, he puts the former question: Peter answering: in the name of the rest of the disciples, they assenting to it: said, the Christ of God; The Persic version reads, "Christ God"; the Messiah, who is the Son of God, and God over all, blessed for ever. The Cambridge copy of Beza's reads, "the Christ, the Son of God". See Gill on Luk 2:26.”
Luke 9:20
“But whom say ye that I am? - Whom do ye tell the people that I am? What do ye preach concerning me? See also on Mat 16:14 (note); and see the observations at the end of this chapter, (note). The Christ of God - The Coptic and later Persic read, Thou art Christ God. After this comes in Peter’s confession of our Lord, as related Mat 16:16 (note), etc., where see the notes; and see also the observations of Granville Sharp, Esq., at the end of this chapter.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 9:21-22
Jesus strictly warned them: In the same breath Jesus says the Son of Man must suffer many things, be killed and on the third day be raised. This first of three passion predictions in Luke joins the true title at once to its meaning, suffering before glory.
Luke 9:21
“The Lord Jesus Christ was at first unwilling to be extolled, lest any murmuring arise. He rebuked his disciples, lest they say this to anyone, because the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be slain, and be raised the third day. Perhaps he added this because the Lord knew that even the disciples would believe with difficulty in his passion and resurrection.”
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
The prediction follows the order of verse 21 to keep silence about Peter's confession. Bonaventure explains the silence by the mystery of redemption, still unfinished until the suffering was done. Rejection, death and rising are named together.
Luke 9:22
“It was, however, a different reason which He assigned for the silence, even because "the Son of man must suffer many things, and be rejected of the elders, and scribes, and priests, and be slain, and be raised again the third day." Now, inasmuch as these sufferings were actually foretold for the Creator's Christ (as we shall fully show in the proper place ), so by this application of them to His own case does He prove that it is He Himself of whom they were predicted.”
Tertullian · written before 220 · Against Marcion Book IVpatristic
Luke 9:23-25
The path Jesus names for Himself in verse 22 becomes the disciple's path: deny himself and take up his cross daily and follow Me. Luke alone adds daily, so the call reaches past one dramatic moment into every day.
Luke 9:23
“And he asked them - When he had done praying, during which they probably stayed at a distance. Saying - Ye must prepare for a scene far different from this. Let him deny himself, and take up his cross - The necessity of this duty has been shown in many places: the extent of it is specified here, daily - Therefore that day is lost wherein no cross is taken up.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Luke 9:23
“Now our Lord while He ever raises us to look to the future reward of virtue, and teaches us how good it is to despise worldly things, so also He supports the weakness of the human mind by a present recompense. For it is a hard thing to take up the cross, and expose your life to danger and your body to death; to give up what you are, when you wish to be what you are not; and even the loftiest virtue seldom exchanges things present for future.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Luke 9:23
“If any man will come after me - See on Mat 16:24 (note), and on Mar 8:34 (note), where the nature of proselytism among the Jews is explained. Daily - Καθ’ ἡμεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, Mat 16:24; Mar 8:34.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
whoever loses his life for My sake will save it: Origen reads the saving of life as keeping the soul fixed on things of sense, which loses the soul in the end. Gregory the Dialogist applies the saying to times of persecution. The words for My sake limit the promise to loss borne for Christ.
Luke 9:24
“An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
gain the whole world: His very self outweighs the whole world. Bonaventure sets a gain held for a time against the loss of the self forever. Gregory the Dialogist says that when no one persecutes, the heart must be guarded all the more.
Luke 9:25
“For what is a man advantaged if he gain the whole world,.... Or what profit will it be unto him? all the honours, riches, and enjoyments of it will be of no use and service to him if he himself is lost: and lose himself; or his own soul; for he that loses his soul, which is his better and immortal part, loses himself: or be cast away: finally, and eternally, or "suffer loss" of eternal happiness and glory; that is, perishes, and is destroyed with an everlasting destruction; See Gill on Mat 16:26.”
1 more voice on this verse
Luke 9:25
“Lose himself - That is, his life or soul. See the parallel places, Mat 16:25 (note); Mar 8:35 (note), and especially the note on the former. Or be cast away? - Or receive spiritual damage η ζημιωθεις. I have added the word spiritual here, which I conceive to be necessarily implied. Because, if a man received only temporal damage in some respect or other, yet gaining the whole world must amply compensate him. But if he should receive spiritual damage - hurt to his soul in the smallest degree, the possession of the universe could not indemnify him.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 9:26-27
If anyone is ashamed of Me: Jesus promises that some who are standing here will not taste death before they see the kingdom of God. Eight days later, in verse 28, three of them see His glory.
Luke 9:26
“Whatsoever is unworthy of God, is of gain to me. I am safe, if I am not ashamed of my Lord. "Whosoever," says He, "shall be ashamed of me, of him will I also be ashamed." Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame. The Son of God was crucified; I am not ashamed because men must needs be ashamed of it.”
Tertullian · written before 220 · On the Flesh of Christpatristic
1 more voice on this verse
Luke 9:26
“For whosoever shall be ashamed of me,.... Of my person and offices, of me, as the Messiah, Saviour, and Redeemer, of my grace, righteousness, blood, and sacrifice: and of my words; of the doctrines of the Gospel, one and another of them.”
Theophylact takes the promise as fulfilled in the transfiguration, which comes about eight days later in verse 28. Peter, James and John are the ones who see it. Ambrose says those who stand where Christ is will feel no fear of death.
Luke 9:27
“Thus, if we wish not to fear death, let us stand where Christ is, so that he may say of us too, "There are some standing here that shall not taste death." It is not enough to stand unless the standing is where Christ is, for only those who can stand with Christ cannot taste death. It is therein lawful through the quality of the very word to ponder that those who are seen to have deserved the fellowship with Christ will not have even the perception of death.”
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
1 more voice on this verse
Luke 9:27
“The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Glory on the Mountain: This Is My Son, Hear Him
Luke 9:28-31
went up on a mountain to pray: Moses and Elijah, the Law and the Prophets, spoke with Jesus about His departure, the word in Luke's Greek. He was about to accomplish it at Jerusalem, so the cross is named a mission.
Luke 9:28
“Or, Peter went up, who received the keys of the kingdom of heaven; John, to whom was committed our Lord's mother; James, who first suffered martyrdom. (Acts 12:1.) Now in a mystical manner, after the words above said, is exhibited the transfiguration of Christ, since he who hears the words of Christ, and believes, shall see the glory of His resurrection. For, on the eighth day the resurrection took place.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
2 more voices on this verse
Luke 9:28
“Matthew and Mark say (Mt 17:1; Mr 9:2) "after six days," excluding these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His death--at which Peter and all the Twelve were so startled and scandalized--so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Luke 9:28
“It was said in Matthew and Mark that Moses and Elias appeared to them; here it is said that they appeared in glory, to teach us that saints departed are in glory, are in a glorious state; they shine in glory.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
as He was praying: Matthew Henry notes that Luke adds a detail the other Gospels lack: the change came while Jesus was praying. John Damascene distinguishes the prayer of a servant from the prayer of Christ. Ambrose names James among the three.
Luke 9:29
“And as he prayed, the fashion of his countenance was altered,.... It became exceeding bright and glorious, it shone like the sun, Mat 17:2 and hereby his prayer was answered; and thus, as Christ was heard and answered, whilst he was yet speaking, so are his people sometimes; and even their countenance is altered, when they are favoured with communion with God, and instead of a sad and dejected countenance, they have a cheerful one.”
1 more voice on this verse
Luke 9:29
“Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Moses and Elijah: stand for the Law and the Prophets, as Theophylact reads the scene at verse 36. Ephrem says they appeared so the disciples would know Jesus as Lord of the prophets. Both talk with Him.
Luke 9:30
“Besides, Moses and Elijah stood at Jesus' side and spoke with one another about his departure that he was about, it says, to accomplish at Jerusalem. This meant the mystery of the dispensation in the flesh and of his precious suffering upon the cross. It is also true that the law of Moses and the word of the holy prophets foreshadowed the mystery of Christ. The law of Moses foreshadowed it by types and shadows, painting it as in a picture.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 51patristic
spoke about His departure: Bede notes that Luke writes most clearly of what they spoke about, the departure to be fulfilled at Jerusalem. Ephrem says Jesus showed His changed face before His death so the disciples would trust it after. Jerusalem returns in verse 51.
Luke 9:31
“Who appeared in glory,.... In a very glorious manner, in most divine and beautiful forms to Christ, and to his disciples: and spake of his decease, which he should accomplish at Jerusalem; the word, rendered "decease", is "Exodus", the name of the second book of Moses; so called from the departure of the children of Israel out of Egypt, it gives an account of; and which departure is expressed by this word, in Heb 11:22 and to which the allusion is here.”
1 more voice on this verse
Luke 9:31
“His decease - Την εξοδον αυτον, That going out (or death) of his. That peculiar kind of death - its nature, circumstances, and necessity being considered. Instead of εξοδον, thirteen MSS. have δοξαν, glory. They spoke of that glory of his, which he was about to fill up (πληρουν) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was his glory, because, by it, he gained the victory over sin, death, and hell, and purchased salvation and eternal glory for a lost world.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 9:32-33
Peter and his companions were overcome by sleep: Peter offered to put up three shelters, one for You, one for Moses, and one for Elijah. Luke adds that he did not know what he was saying, for the offer set Jesus level with Moses and Elijah.
Luke 9:32
“Peter saw this grace, and so did those who were with him, although they were heavy with sleep. The incomprehensible magnificence of the Godhead overwhelms the perceptions of our body. If the sharpness of bodily vision cannot bear the ray of the sun directly into watching eyes, how may the corruption of human members endure the glory of God? The garment of the body, purer and finer after the removal of the materiality of vices, is made for the resurrection. Perhaps they were so heavy with sleep that they saw the radiance of the resurrection after their rest.”
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
2 more voices on this verse
Luke 9:32
“It was night, and the Lord seems to have spent the whole night on the mountain (Lu 9:37). saw his glory, &c.--The emphasis lies on "saw," qualifying them to become "eye-witnesses of His majesty" (2Pe 1:16).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Luke 9:32
“These three were now asleep, when Christ was in his glory, as afterwards they were, when he was in his agony; see the weakness and frailty of human nature, even in the best, and what need they have of the grace of God.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
it is good for us to be here: Peter speaks as Moses and Elijah are leaving, wishing the vision to continue. Augustine answers the charge that Luke disagrees with Matthew and Mark over the timing. Luke adds that Peter did not know what he was saying.
Luke 9:34-36
a cloud appeared and enveloped them: The Father's voice from the cloud, This is My Son, whom I have chosen, recalls the baptism. Listen to Him answers Peter's shelters with the prophet like Moses of Deuteronomy 18.
Luke 9:34
"While he spoke, there came a cloud, and overshadowed them." That is the overshadowing of the divine Spirit, who is not dark with the emotions of humankind but unveils secrets. This is also revealed in another place when an angel says, "And the power of the Most High shall overshadow you." The effect of this is shown when the voice of God is heard, saying, "This is my beloved Son; hear him." Elijah is not the Son, and Moses is not the Son.
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
Theophylact says the voice names One as the Son so that no one would take the words as spoken of Moses or Elijah. Ambrose describes the cloud as shining. The command Listen to Him ends the scene.
Luke 9:35
“Now observe, that the cloud was not black from the darkness of condensed air, and such as to overcast the sky with a horrible gloom, but a shining cloud, from which we were not moistened with rain, but as the voice of Almighty God came forth the dew of faith was shed upon the hearts of men. For it follows, And there came a voice out of the cloud, saying, This is my beloved Son: hear ye him. Elias was not His Son. Moses was not. But this is the Son whom you see alone.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 9:35
“This is my beloved Son - Instead of ὁ αγαπητος, the beloved one, some MSS. and versions have εκλεκτος, the chosen one: and the Ethiopic translator, as in several other cases, to be sure of the true reading, retains both. In whom I am well pleased, or have delighted - is added by some very ancient MSS. Perhaps this addition is taken from Mat 17:5.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
only Jesus was present with them: Theophylact reads the scene as the Law and the Prophets giving way, so that the Gospel remains with Jesus alone. Ambrose says three were seen at the beginning and one at the end. The disciples keep the vision to themselves for a time.
Luke 9:36
“And when, the voice was past,.... The above words were delivered, and it was heard no more: Jesus was found alone; by his disciples; Moses and Elias being gone, and he in the same form in which he was before his transfiguration. And they kept it close; as Christ strictly charged them, when coming down from the mount with them; Mat 17:9. And told no man in those days any of those things which they had seen; no, not any of their fellow disciples, until that Christ was risen from the dead.”
1 more voice on this verse
Luke 9:36
“They then departed, when our Lord's manifestation had begun. There are three seen at the beginning, one at the end; for faith being made perfect, they are one. Therefore are they also received into the body of Christ, because we also shall be one in Christ Jesus; or perhaps, because the Law and the Prophets came out from the Word.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
An Only Son Delivered From a Spirit
Luke 9:37-40
when they came down from the mountain: Coming down from the mountain, Jesus meets a father's cry for his only child, glory giving way at once to suffering. The nine left below could not drive the spirit out, failing where the three on the mountain had just seen glory.
Luke 9:37
“Now in a mystical manner in proportion to their deserts docs our Lord daily ascend to some men, seeing that the perfect and those whose conversation is in heaven, He glorifies by exalting higher, instructing them in things eternal, and teaching them things which can not be heard by the multitude, but to others he descends, in that He strengthens the earthly and foolish men, teaching and chastening them.”
Bede · written before 735 · Catena Aurea by Aquinaspatristic
I beg You to look at my son: The father asks only for a look. Matthew Henry calls it a modest request, since one look from Christ sets everything right. The boy was an only child, as Luke told of the daughter of Jairus in 8:42.
Luke 9:38
“This lesson proves that he delivered us from the power of unclean spirits. We heard read that a man ran toward him from among the crowd and related the intolerable illness of his son. He said that he was cruelly torn by an evil spirit and suffered violent convulsions. The manner of his approach was not free from fault, because he shouted loudly against the company of the holy apostles, saying that they could not rebuke Satan. It would have been more fitting for him to honor Jesus when asking his aid and imploring grace.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 52patristic
A spirit keeps seizing him: Bonaventure notes that the attacks came suddenly and without warning. The father describes screaming, convulsions and foaming, and the spirit seldom leaves. Verse 42 shows one more attack as the boy is brought.
Luke 9:39
“A spirit taketh him, and he suddenly crieth out - Πνευμα λαμβανει αυτον. This very phrase is used by heathen writers, when they speak of supernatural influence. The following, from Herodotus, will make the matter, I hope, quite plain.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The failure comes after the power given to the Twelve in verse 1. Bede says the failure to heal is sometimes owed to the faith of those who are to be healed. Cyril of Alexandria calls the father rude for faulting the disciples.
Luke 9:40
“The father of the demoniac was rude and not courteous. He did not simply ask for the healing of the child, and in so doing crown the healer with praises. On the contrary, he spoke disrespectfully of the disciples and found fault with the grace given them. "I brought him," he says, "to your disciples, and they could not cast it out." It was owing to your lack of faith that the grace did not help. Do you not understand that you were the cause that the child was not delivered from his severe illness?”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 52patristic
1 more voice on this verse
Luke 9:40
“And I besought thy disciples,.... The nine disciples that were left behind, whilst Christ, and the other three, were gone up to the mountain: to cast him out; the devil out of his child: and they could not; See Gill on Mat 17:16.”
Luke 9:41-43
Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. The same giving back closed the raising at Nain in Luke 7.
Luke 9:41
“Let Marcion's Christ stand forth, and exclaim, "O faithless generation! how long shall I be with you? how long shall I suffer you? " He will immediately have to submit to this remonstrance from me: "Whoever you are, O stranger, first tell us who you are, from whom you come, and what right you have over us.”
Tertullian · written before 220 · Against Marcion Book IVpatristic
gave him back to his father: Spurgeon preached on this verse as the devil's last throw, the final assault before release. Matthew Henry notes that Jesus hands the boy back to his father. A healed child is received again as life from the dead.
Luke 9:42
“While the boy is coming to our Lord, he is dashed to the ground; because men when turned to the Lord are often grievously afflicted by the devil, that he may instil a hatred of virtue, or revenge the injury of his expulsion. As in the beginning of the Church he waged as many fierce conflicts as he had to bewail losses suddenly brought upon His kingdom.”
Bede · written before 735 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 9:42
“THIS child possessed with an evil spirit, is a most fitting emblem of every ungodly and unconverted man. Though we be not possessed with devils, yet by nature we are possessed with devilish vices and lusts, which if they do not distress and vex our bodies, will most certainly destroy our souls. Never creature possessed with evil spirit was in a worse plight than the man who is without God, without Christ, and without hope in the world.”
astonished at the greatness of God: Luke credits the healing to the greatness of God. Cyril of Alexandria says every work of Jesus drew wonder from a divine light upon it. Jesus uses the moment of praise to speak of being delivered into human hands.
Luke 9:43
“Now before not his father but the devil possessed him, but now the Evangelist adds that the people were astonished at the greatness of God, saying, And all were amazed at the mighty power of God, which he says, because of the gift of Christ, who conferred on the holy Apostles also the power of working divine miracles, and having the mastery over evil spirits.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 9:43
“The mighty power - This majesty of God, μεγαλειοτητι του Θεου. They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 9:44-45
Amid the crowd's excitement Jesus gives His second passion prediction: the Son of Man is about to be delivered into the hands of men. Three clauses stack their failure: they did not understand, it was veiled from them, and they were afraid to ask.
Luke 9:44
“Let these sayings sink down into your ears,.... The Vulgate Latin, Arabic, and Ethiopic versions read, "in your hearts": Christ's sense is, that they would, diligently attend to them, seriously consider them, and carefully lay them up in their memories; and what he refers to are not the words he had spoken, but what he was about to say; namely, as follow: for the son of man shall be delivered into the hands of men; by whom he should be killed, though he should rise again the third day; See Gill on Mat 17:22, Mat 17:23.”
2 more voices on this verse
Luke 9:44
“He had shown His glory on the mount to His disciples, and after this delivered a man from an evil spirit, but it was necessary for Him to undergo His passion for our salvation. Now His disciples might have been perplexed, saying, "Have we then been deceived in that we thought him to be God?" That they might know then what was to happen to Him, He bids them lay up in their minds as a certain deposit the mystery of His passion, saying, Let these sayings sink down in your hearts.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
Luke 9:44
“Let these sayings sink down into your ears - That is, consider them deeply. In joy remember the cross. So wisely does our Lord balance praise with sufferings.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
It was veiled from them: The saying of verse 44 about being delivered into human hands stays veiled from the disciples. Theophylact says the Lord, in kindness to their weakness, withheld the meaning of the cross. They were afraid to ask Him.
Luke 9:45
“It was hid from them - They had imbibed the common notions of the Jews that he was to be a prince and a conqueror, to deliver the nation. They could not understand how that could be, if he was soon to be delivered into the hands of his enemies to die. In this way it was hid from them - not by God, but by their previous false belief.”
1 more voice on this verse
Luke 9:45
“Now some one perhaps will say, How were the disciples ignorant of the mystery of the cross, seeing that it was touched upon in several places by the shadows of the Law? But as Paul relates, Even unto this day, when Moses is read, the vail is upon their hearts. (2 Cor. 3:15.) It becomes then those who approach Christ, to say, Open thou my eyes, that I may behold the wonderful things out of thy law. (Ps. 119:18.)”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
Arguing About Greatness; Excuses for Delay
Luke 9:46-48
an argument started among the disciples: Right after a prediction of suffering they failed to grasp, the disciples argued over which of them would be the greatest. Jesus set a little child beside Him and measured greatness by welcome, the child a living picture of humility and service.
Luke 9:46
“There arose a reasoning - Εισηλθε δε διαλογισμος, A dialogue took place - one inquired, and another answered, and so on. See this subject explained on Mat 18:1 (note), etc.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
knowing the thoughts of their hearts: The disciples argue over greatness right after failing to heal and failing to understand. Bonaventure reads the knowledge of thoughts as a mark of God, who looks on the heart. Jesus answers with a child set beside Him.
Luke 9:47
“What kind of type and representation did he make the child he had taken? He made the child a representation of an innocent and humble life. The mind of a child is empty of fraud, and his heart is sincere. His thoughts are simple. He does not covet rank and does not know what is meant by one man being higher than another is.…Christ brought forward the child as a pattern of simplicity and innocence, and set him by him. He showed him as in an object lesson, that he accepts and loves those who are like the child.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 54patristic
Ambrose follows the chain of welcome: the follower, then Christ, then God. Matthew Henry calls the wish for rank a sin that easily besets disciples. The child is the example of the least.
Luke 9:48
“For he who receives the followers of Christ, receives Christ; and he who receives the image of God, receives God; but because we cannot see the image of God, it has been made present to us by the incarnation of the Word, that the divine nature which is above us, may be reconciled to us.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Luke 9:49-50
Whoever is not against you is for you refuses to make membership in the band the test of a work done in His name. The opposite saying in Luke 11:23 addresses active opposition, and this one addresses real allegiance outside the band.
Luke 9:49
“But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ's gifts.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
John had forbidden a man who cast out demons in the name of Jesus. Jamieson, Fausset and Brown draw the principle that one who cannot be against the disciples should be counted for them. Theophylact marvels that grace works even through those outside the Twelve.
Luke 9:50
“Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said unto him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Thy secret disciples, when the time came, did not refuse their offices.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 9:50
“And Jesus said unto him, forbid him not,.... "Or forbid not" him, or any other so doing: for he that is not against us, is for us: in two exemplars of Beza's it is read, "for he is not against you": the Vulgate Latin, and Syriac versions, instead of "us", in both clauses read "you", and so likewise the Persic and Ethiopic versions; See Gill on Mar 9:39, Mar 9:40.”
As the day of His ascension approached: , Jesus resolutely set out for Jerusalem. This verse turns the Gospel toward ten chapters of travel to the cross. Luke's Greek speaks of His face fixed toward the city, the Hebrew idiom of resolve that Isaiah 50 gives the servant.
Luke 9:51
“Let us notice in these verses — the steady determination with which our Lord Jesus Christ regarded His own crucifixion and death. We read that, "When the time approached for Him to be taken up to Heaven — Jesus resolutely set out for Jerusalem." He knew full well what was before Him. The betrayal, the unjust trial, the mockery, the scourging, the crown of thorns, the spitting, the nails, the spear, the agony on the cross — all, all were doubtless spread before His mind's eye, like a picture.”
3 more voices on this verse
Luke 9:51
It says, "When the days drew near for him to be received up, he set his face to go to Jerusalem." This means that after he would endure his saving passion for us, the time would come when he should ascend to heaven and dwell with God the Father, so he determined to go to Jerusalem. This is, I think, the meaning of his "set his face."
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 56patristic
Luke 9:51
“The days are fulfilled that he should be received up - That is, the time of his passion was now at hand. St. Luke looks through this, to the glory which was to follow.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 9:51
“Should be received up - The word here translated “received up” means literally a removal from a lower to a higher place, and here it refers evidently to the solemn ascension of Jesus to heaven. It is often used to describe that great event. See Act 1:11, Act 1:22; Mar 16:19; 1Ti 3:16. The time appointed for him to remain on the earth was about expiring, and he resolved to go to Jerusalem and die. And from this we learn that Jesus made a voluntary sacrifice; that he “chose” to give his life for the sins of people.”
Luke 9:52-56
He sent messengers on ahead: The Samaritans refused to welcome Him because He was heading for Jerusalem, the city of the temple Samaritans rejected. James and John asked to call down fire from heaven, reaching for the fire of Elijah in 2 Kings 1.
Luke 9:52
“YOU hardly need that I should explain this action of the Samaritans. Probably our Savior's nearest road to Jerusalem lay through Samaria and He did not avoid that district, as many Jews did who went a long way around rather than pass through that unfriendly country. The Lord Jesus was so gentle, so meek and lowly, so much more a Man than a Jew, that it is somewhat strange that the Samaritans did not make an exception in His favor and treat Him courteously when He passed through their land.”
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 2463: “Why Men Reject Christ” (lightly modernized text, CCEL edition)Particular Baptist
2 more voices on this verse
Luke 9:52
“It would be untrue, then, to affirm that our Saviour did not know what was about to happen: for as He knows all things, He knew, of course, that His messengers would not be received by the Samaritans. Of this there can be no doubt. Why, then, did He command them to precede Him? The reason of it was His custom assiduously to benefit the holy Apostles in every possible way: and for this end His practice sometimes was to put them to the proof.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 56patristic
Luke 9:52
“Sent messengers - Αγγελους, angels, literally; but this proves that the word angel signifies a messenger of any kind, whether Divine or human. The messengers in this case were probably James and John.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
because He was heading for Jerusalem: Spurgeon thought the nearest road to Jerusalem ran through Samaria, a district many Jews avoided. Cyril of Alexandria says the refusal also trained the disciples for rejection in their own mission. The Samaritans refused Him for His destination.
Luke 9:53
“They did not receive him - Did not entertain him hospitably, or receive him with kindness. Because his face was ... - Because they ascertained that he was going to Jerusalem. One of the subjects of dispute between the Jews and Samaritans pertained to the proper situation of the temple. The Jews contended that it should be at Jerusalem; the Samaritans, on Mount Gerizim, and accordingly they had built one there. They had probably heard of the miracles of Jesus, and that he claimed to be the Messiah.”
2 more voices on this verse
Luke 9:53
“His face was as though he would go to Jerusalem - It plainly appeared, he was going to worship at the temple, and thereby, in effect, to condemn the Samaritan worship at Mount Gerizim.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 9:53
“But if they were asked to prepare quarters for the Messiah, in the person of one whose "face was as though He would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
call down fire from heaven: Ambrose says the brothers remembered Elijah, at whose prayer fire fell from heaven. Wesley notes that the event happened near this place, which may have brought it to mind. They ask Jesus first.
Luke 9:54
“For they knew both that when Phineas had slain the idolaters it was counted to him for righteousness; (Numb. 25:8, Ps. 107:31) and that at the prayer of Elijah fire came down from heaven, that the injuries of the prophet might be avenged. (2 Kings 1:10, 12.) But let him be avenged who fears. He who fears not, seeks not vengeance.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
3 more voices on this verse
Luke 9:54
“That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on Mar 3:17.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 9:54
“As Elisha did - At or near this very place, which might put it into the minds of the apostles to make the motion now, rather than at any other time or place, where Christ had received the like affront.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 9:54
“The sparks of unholy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from Lu 9:56) is directed to the principle involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [WEBSTER and WILKINSON].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Jesus turned and rebuked them: Jesus turns and rebukes James and John, and the village of the Samaritans is spared the fire. Ambrose says perfect virtue has no wish for revenge, and anger has no place where love is full. Clement of Alexandria contrasts the stern law with gentle grace.
Luke 9:55
“But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fulness of love. For weakness must not be thrust out, but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. Hence it follows, But he turned and rebuked them, and said, Ye know not what manner of spirit ye are of.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 9:55
“Ye know not what manner of spirit ye are of - You suppose that you are actuated by a proper love for me; but you know not yourselves. It is rather a love of revenge; rather revengeful feelings toward the “Samaritans” than proper feelings toward “me.” We learn here: 1. That “apparent” zeal for God may be only improper opposition toward our fellow-men. 2. That people, when they wish to honor God, should examine their spirit, and see if there is not lying at the bottom of their professed zeal for God some bad feeling toward their fellow-men.”
went on to another village: Jesus answers the refusal by going elsewhere. Ambrose notes that mercy sometimes does more good than punishment, and says these same Samaritans believed sooner for having been spared the fire. The road to Jerusalem continues.
Luke 9:56
“And they went to another village - Which probably did entertain them; being, perhaps, without the Samaritan borders. The words, Ye know not of what spirit ye are; for the Son of man is not come to destroy men’s lives, but to save them, are wanting in ABCEGHLS-V, and in many others. Griesbach leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in Griesbach.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Luke 9:56
“For we must not always punish the offender, since mercy sometimes does more good, leading thee to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Luke 9:56
“For the Son of man, &c.--a saying truly divine, of which all His miracles--for salvation, never destruction--were one continued illustration. went to another--illustrating His own precept (Mt 10:23).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Luke 9:57-58
As they were walking along the road: On the road someone offers, I will follow You wherever You go, an offer that sounds complete until Jesus answers it. The Son of Man has no place to lay His head, the cost this volunteer has not counted.
Luke 9:57
And they teach that He pointed out the three kinds of men as follows: the material, when He said to him that asked Him, "Shall I follow Thee?"
Irenaeus · written before 202 · Against Heresies (Book I, Chapter 8)patristic
3 more voices on this verse
Luke 9:57
“And it came to pass, as they went in the way,.... From one village of the Samaritans, to the other; though if this is the same history related in Mat 8:19 it was as Christ went from Capernaum to the sea side, in order to go to the other side of it; and must be inserted here, without regard to the order of time: a certain man said unto him; if the same as in Matthew, he is there said to be a "Scribe"; Lord, I will follow thee, wheresoever thou goest.”
Luke 9:57
“SOMETIMES nobody appeared to come to Christ. He preached, but no followers appeared as the result of His preaching. At another time, we see that many came and desired to be numbered with His disciples, but they were not all of the right kind. Luke has collected here three instances which I think are typical of many more of those who seemed to be true followers of Jesus, who, nevertheless, did not continue with Him and were not really converts.”
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 2273: “Fickle Followers” (lightly modernized text, CCEL edition)Particular Baptist
Luke 9:57
“A certain man - He was a scribe. See on Mat 8:19-22 (note). It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The man offered to follow anywhere, and Jesus tells him what that means. Cyril of Alexandria says the answer corrected him and was meant to make him better. Animals have shelter, and the Son of Man has none.
Luke 9:58
“And Jesus said unto him, foxes have holes,.... Both the words of this man to Christ, and Christ's answer to him, are exactly the same as in Matthew, which makes it look as if it was the same history; though it is not improbable, that Christ might be accosted in the same manner by another person, at another time and place, and return a like answer to each; See Gill on Mat 8:20.”
1 more voice on this verse
Luke 9:58
“He compares foxes to heretics, because they are indeed a wily animal, and, ever intent upon fraud, commit their robberies by stealth. They let nothing be safe, nothing be at rest, nothing secure, for they hunt their prey into the very abodes of men. The fox again, an animal full of craft, makes no hole for itself, yet likes to lie always concealed in a hole. So the heretics, who know not how to construct a house for themselves, circumscribe and deceive others. This animal is never tamed, nor is it of use to man.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Luke 9:59-60
Then He said to another man: To the call Follow Me, the man asks first to bury his father, a request custom counted reasonable and even pious. The command, go and proclaim the kingdom of God, outranks a son's chief duty, the sharpest of the three sayings.
Luke 9:59
“At this critical moment nothing on earth, however sacred, must be allowed to come between Jesus and the man he has called-not even the law itself.”
Dietrich Bonhoeffer · The Cost of Discipleship (1937)Confessing Church
Cyril of Alexandria explains that the father had other relatives to bury him, whom Jesus calls dead for their unbelief. Bonhoeffer says nothing on earth, however sacred, may stand between Jesus and the one He calls. The man is sent to preach.
Luke 9:61-62
Another asks first to bid farewell to his family, echoing Elisha's farewell feast in 1 Kings 19. A backward glance spoils the farmer's straight furrow, so no one who looks back is fit for the kingdom of God.
Luke 9:61
“Suffer me first to bid them farewell that are in my house - As Elisha did after Elijah had called him from the plough, 1 Kings xix, 19; to which our Lord's answer seems to allude.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Luke 9:61
“Bid them farewell - To take leave, inform them of the design, and set things at home in order. Jesus did not suffer this, because he probably saw that he would be influenced by a love of his friends, or by their persuasions, not to return to him. The purpose to be a Christian requires “decision.” Men should not tamper with the world. They should not consult earthly friends about it. They should not even allow worldly friends to give them “advice” whether to be Christians or not.”
Luke 9:61
“The case of Elisha (1Ki 19:19-21), though apparently similar to this, will be found quite different from the "looking back" of this case, the best illustration of which is that of those Hindu converts of our day who, when once persuaded to leave their spiritual fathers in order to "bid them farewell which are at home at their house," very rarely return to them.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
puts his hand to the plow and then looks back: Cyril of Alexandria says the man who wished first to bid farewell at home was still divided from the Lord. Augustine notes that this man offered himself unasked. The saying closes the three encounters of verses 57 to 62.
Luke 9:62
“Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for "the old things are passed away," according to Isaiah; and "a renewing hath been renewed," according to Jeremiah; and "forgetful of former things, we are reaching forward," according to the apostle; and "the law and the prophets (were) until John," according to the Lord.”
Tertullian · written before 220 · On Modestypatristic
1 more voice on this verse
Luke 9:62
“No man, &c.--As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Keep studying
Studies16
People and groups1
Places1
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The exposition
Adam Clarke, Commentary on the Bible; Alexander Maclaren, Expositions of Holy Scripture, Luke; Ambrose of Milan; Augustine of Hippo, Catena Aurea by Aquinas; Bede; Bonaventure, Commentary on Luke, Chapter 9; Charles Spurgeon; Clement of Alexandria, Fragments Found in Greek Only in the Oxford Edition; Cyril of Alexandria; Dietrich Bonhoeffer, The Cost of Discipleship; Ephrem the Syrian, COMMENTARY ON TATIAN'S DIATESSARON 14.8; Gregory the Dialogist, Forty Gospel Homilies, Homily 32; J. C. Ryle, Expository Thoughts on the Gospels, Luke; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on a Harmony of the Evangelists; John Damascene, Catena Aurea by Aquinas; John Gill; John Wesley, Explanatory Notes upon the New Testament; Josephus, Antiquities of the Jews - Book XVIII, Chapter 5, Section 2; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, Catena Aurea by Aquinas and Theophylact of Ohrid, Catena Aurea by Aquinas.